Jean-Luc Nancy and Philippe Lacoue-Labarthe were among Derrida's first students in France and went on to become well-known and important philosophers in their own right.

In Derrida's view, deconstruction is a tradition inherited via Heidegger ( the French term " déconstruction " is a term coined to translate Heidegger's use of the words " Destruktion "— literally " destruction "— and " Abbau "— more literally " de-building ").

In his 1989 Contingency, Irony, and Solidarity, Richard Rorty argues that Derrida ( especially in his book, The Post Card: From Socrates to Freud and Beyond ) purposefully uses words that cannot be defined ( e. g. Différance ), and uses previously definable words in contexts diverse enough to make understanding impossible, so that the reader will never be able to contextualize Derrida's literary self.

Différance and deconstruction are attempts to understand this web of language, to search, in Derrida's words, for the " other of language ".

In Derrida's words, " there is nothing outside the text " of a word's use and its place in the lexicon.

Deconstruction is a form of semiotic analysis, derived mainly from French philosopher Jacques Derrida's 1967 work Of Grammatology.

Simon Critchley argues in his 1992 book The Ethics of Deconstruction that Derrida's deconstruction is an intrinsically ethical practice.

Derrida's deconstructions attempt to give opposing interpretations of the same text by rhetoric arguments, similar to how lawyers in a court case may argue from the same text, the same set of laws that is, to reach opposite conclusions.

In Jacques Derrida's response, " Sokal and Bricmont Aren't Serious ," first published in Le Monde, Derrida writes that the Sokal hoax is rather " sad ," not only because Alan Sokal's name is now linked primarily to a hoax, not to science, but also because the chance to reflect seriously on these issues has been ruined for a broad public forum that deserves better.

Because of Derrida's vehement attempts to " rescue " Heidegger from his existentialist interpreters ( and also from Heidegger's " orthodox " followers ), Derrida has at times been represented as a " French Heidegger ", to the extent that he, his colleagues, and his former students are made to go proxy for Heidegger's worst ( political ) mistakes, despite ample evidence that the reception of Heidegger's work by later practitioners of deconstruction is anything but doctrinaire.

Perhaps Derrida's most quoted and famous assertion, which appears in an essay on Rousseau in his book Of Grammatology ( 1967 ), is the statement that " there is nothing outside the text " ( il n ' y a pas de hors-texte ),.

It is this thought of originary complexity that sets Derrida's work in motion, and from which all of its terms are derived, including " deconstruction ".

" In another essay in Writing and Difference entitled " Violence and Metaphysics: An Essay on the Thought of Emmanuel Levinas ", the roots of another major theme in Derrida's thought emerges: the Other as opposed to the Same " Deconstructive analysis deprives the present of its prestige and exposes it to something tout autre, " wholly other ," beyond what is foreseeable from the present, beyond the horizon of the " same ".

Some analytic philosophers have in fact claimed, since at least the 1980s, that Derrida's work is " not philosophy.

In an appendix added to the 1972 edition of his History of Madness, Foucault disputed Derrida's interpretation of his work, and accused Derrida of practicing " a historically well-determined little pedagogy [...] which teaches the student that there is nothing outside the text [...].

In Jacques Derrida's ideas of deconstruction, catachresis refers to the original incompleteness that is a part of all systems of meaning.

An example of this rhetorical strategy is attributed to Michel Foucault by John Searle, regarding philosopher Jacques Derrida: " Michel Foucault once characterized Derrida's prose style to me as " obscurantisme terroriste.

The Yale School is a colloquial name for an influential group of literary critics, theorists, and philosophers of literature that were influenced by Jacques Derrida's philosophy of deconstruction.

But Derrida is also a film about the impossibility of following, about the consequences and effects of Derrida's work vis-à-vis the ' story of a life ', about the idea that Derrida cannot tell a story.

" Although the University eventually passed the motion, the episode did more to draw attention to the continuing antipathy between the analytic ( of which Cambridge's faculty is a leading exponent ) and the post-Hegelian continental philosophical traditions ( with which Derrida's work is more closely associated ).

In Jacques Derrida's response, " Sokal and Bricmont Aren't Serious ," first published in Le Monde, Derrida writes that the Sokal hoax is rather " sad ," not only because Alan Sokal's name is now linked primarily to a hoax, not to science, but also because the chance to reflect seriously on this issue has been ruined for a broad public forum that deserves better.

Derrida's différance argues that because the perceiver's mental state is constantly in a state of flux and differs from one re-reading to the next, a general theory describing this phenomenon is unachievable.

Forums where these debates took place include the proceedings of the first conference dedicated to Derrida's work, published as " Les Fins de l ' homme à partir du travail de Jacques Derrida: colloque de Cerisy, 23 juillet-2 août 1980 ", Derrida's " Feu la cendre / cio ' che resta del fuoco ", and the studies on Paul Celan by Lacoue-Labarthe and Derrida which shortly preceded the detailed studies of Heidegger's politics published in and after 1987.

Jacques Derrida's theories on " Deconstruction " influenced the creation of Deconstructivism, a postmodern architectural movement characterized by fragmentation, distortion and dislocation of elements such as structure and envelope.

During this time, he wrote his best-known work, the 1967 essay " The Death of the Author ," which, in light of the growing influence of Jacques Derrida's deconstruction, would prove to be a transitional piece in its investigation of the logical ends of structuralist thought.

This idea and that of the face-to-face encounter were re-written later, taking on Derrida's points made about the impossibility of a pure presence of the Other ( the Other could be other than this pure alterity first encountered ), and so issues of language and representation arose.

Some critics have found Derrida's treatment of this issue surprising, given that, for example, Derrida also spoke out against antisemitism and, in the 1960s, broke with the Heidegger disciple Jean Beaufret over a phrase of Beaufret's that Derrida ( and, after him, Maurice Blanchot ) interpreted as antisemitic.

" Other critics, like The Guardian Peter Bradshaw, found the film whimsical and entertaining but lamented Derrida's evasive and mysterious demeanor.

Derrida's countercurrent take on the issue, at a prominent international conference, was so influential that it reframed the discussion from a celebration of the triumph of Structuralism to a " Phenomenology vs Structuralism debate.

To take an even more extreme example, Jacques Derrida's essay Ulysses Gramophone, which J. Hillis Miller describes as a " hyperbolic, extravagant ... explosion " of the technique of close reading, devotes more than eighty pages to an interpretation of the word " yes " in James Joyce's modernist novel Ulysses.

Thus, to talk of a method in relation to deconstruction, especially regarding its ethico-political implications, would appear to go directly against the current of Derrida's philosophical adventure.

For more on Derrida's theory of meaning see the page on différance.

" As mentioned above in section on Derrida's deconstruction of Husserl Derrida actually argues for the contamination of pure origins by the structures of language and temporality and Manfred Frank has even referred to Derrida's work as " Neostructuralism " and this seems to capture Derrida's novel concern for how texts are structured.

The popularity of the term deconstruction combined with the technical difficulty of Derrida's primary material on deconstruction and his reluctance to elaborate his understanding of the term has meant that many secondary sources have attempted to give a more straightforward explanation than Derrida himself ever attempted.

Secondary definitions are therefore an interpretation of deconstruction by the person offering them rather than a direct summary of Derrida's actual position.

* Richard Rorty was a prominent interpreter of Derrida's philosophy.

* Paul Ricoeur was another prominent supporter and interpreter of Derrida's philosophy.

These secondary works ( e. g. Deconstruction for Beginners and Deconstructions: A User's Guide ) have attempted to explain deconstruction while being academically criticized as too far removed from the original texts and Derrida's actual position.

Derrida's thinking has inspired Slavoj Zizek, Richard Rorty, Ernesto Laclau, Judith Butler and many more contemporary theorists developed a deconstructive approach to politics.

David Couzens Hoy states that Emmanuel Levinas's writings on the face of the Other and Derrida's meditations on the relevance of death to ethics are signs of the " ethical turn " in Continental philosophy that occurred in the 1980s and 1990s.

Includes Derrida's translation of Appendix III of Husserl's 1936 The Crisis of European Sciences and Transcendental Phenomenology.

Derrida's concept of archewriting does not obey the distinction between writing and speaking.

For instance a US weekly magazine used two images of Derrida, a photo and a caricature, to illustrate a " dossier " on the Sokal article in which Derrida's name didn't appear once.